By Paul Williams
From a box essentially of curiosity to professional orientalists, the research of Buddhism has constructed to embody inter alia, theology and non secular experiences, philosophy, cultural stories, anthropology and comparative reports. there's now higher direct entry to Buddhism within the West than ever ahead of, and Buddhist stories are attracting expanding numbers of students.
This eight-volume set brings jointly seminal papers in Buddhist reports from an enormous variety of educational disciplines, released during the last 40 years. With a brand new advent by means of the editor, this assortment is a special and unrivalled study source for either pupil and scholar.
VOLUME V YOGACARA, THE EPISTEMOLOGICAL
TRADITION AND TATHAGATAGARBHA
59 once more on Dharmakirti's deviation from Dignaga on
60 the world of enlightenment in Vijiiaptimiitratii: the
formulation of the "Four types of natural Dharmas"
N zero RIA okay I H AKA could A (Translated from the japanese via John Keenan)
61 Realism and the philosophy of consciousness-only
62 Diimaga's perspectives on reasoning (sviirthiinumiina)
RICHARD P. HAYES
63 at the conception of intrinsic decision of universal
concomitance in Buddhist logic
YUICHI KAJIY AMA
64 Controversy among the siikiira- and niriikiira-viidins of the
Yogacara institution- a few materials
YUICHI KAJIY AMA
65 3 varieties of confirmation and sorts of negation in
66 unique purity and the point of interest of early Y ogaciira
JOHN P. KEENAN
67 The that means of "mind-only" (wei-hsin): an research of a
sinitic Mahayana phenomenon
68 Sinitic speculations on Buddha-nature: the Nirval)a
school ( 420-589)
69 The doctrine of the Buddha-nature within the Mahayana
70 l. a. philosophie bouddhique idealiste
71 The religious position of the epistemological culture in
72 On sapak!ja
TOM J.F. TILLEMANS
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Additional resources for Buddhism, Critical Concepts in Religious Studies, Volume 5
405a. For an alternate interpretation of the Miidhyamika position, see Takahashi So, "Nagaijuna no Nitaisetsu," Shiikyo Kenkyii, No. 215, pp. 75-97. lvrti see note 13. , p. 41, II. 11-13). , p. 124, II. 12-14. , p. 124, II. 22-24. )yanda) are always revealed from the side of Buddha. That is, original purity, as paramasya jnanasya-artha/:1, is enunciated from the enlightenment of undefiled purity. lvrti) implies the unenlightened use of words to refer to parini:}panna. de skyed pa 'i phyir dmigs pa rnam par byang ba zhes bya ba Ia de zhes bya ba ni lam dang sbyar tel byang chub kyi phyogs Ia sags pa 'oil (282b7).
L hi dharmiiniif/1 caturvidha-grhltam. , p. 112) See Hattori Masaaki, "Dignagra no Hannyaky6 Kaishaku" in Osaka-furitsu Daigaku Kiyo (Jimbun-shakai Kagaku), vol. 9, pp. 128-129. iirtha (E. Frauwallner ed. WZKO, III, p. l hi niinyii buddhasya desanii. This same verse is alluded to in Jiianasrimitra's Siikiirasiddhisiistra and in his Siikiirasaf/lgrahasiitra (A. , Jiiiinasrlmitrani-bandhiivali, p. 5050, p. 549). lgraha 's vaipulya, the term prajiiiipiiramitii is used. tar rig par bya 'a II (P. jpattito dvayaf/1.
Lvrti. lvrti as unconscious practice. This interpretation of the grammatical forms is found in Bhavaviveka. See Ejima Yasunori, "Bhavaviveka Kenkyii I" in Toyo Bunka Kenkyiijo Kiyo, No. 51, pp. 116-117, and p. 130. , p. 41, II. , p. 125, II. 19-20) Vasubandhu's commentary reads: de yang de bzhin nyid du yod pa yin na sems can thams cad Ia spyi 'i mtschan nyid kyis de ni yod pa nyid kyi phyir chos thams cad ni de bzhin gshegs pa'i snying po can zhes gsungs sol/ (180a6-7). Asvabhava's reads: de bzhin nyid ni gsan du mi 'gyur ba 'i phyir chos thams cad kyi spyi mtshan nyid yin tel de nyid Ia brten nas sems can thams cad ni de bzhin gshegs pa 'i snying po 'a/ zhes gsung rab las 'byung ngo/1 (282b1-2).